Named for a Purpose
Gospel Reading Matthew 9:35 – 10: 8
Once again the Jesus words and deeds from the Sermon on the Mount are the context for this passage. Those called to follow Jesus, his disciples, have been taught, on the Mount, the new way of life that Jesus brings and are sent out to share what they have learned – the Good News of the Kingdom of God. Jesus, by giving them authority to do this, equates their work with his compassionate work. In Matthew’s Gospel the mission is first to Israel and then, after the resurrection, to the rest of the world.
New Testament Reading Romans 5: 1 - 8
Paul’s belief is that through Jesus’ crucifixion God has reconciled people to himself. This is something that Paul is proud of and it is proper in his view to boast about this work of God. What this means, Paul believes, is best understood by the Cross. Faithfulness is not measured by gifts, power or wisdom, but in sacrifice and suffering. Therefore Paul “boasts” about the hard work, the sufferings and the sacrifices he has made for the Good News. For Paul Christ’s crucifixion and his own mission work may not look glamorous, but bringing God’s love to the world is not glamorous work. It is hard work; sacrificial work – but, someone has to do it!
Waters of New Life
Gospel Reading Matthew 7: 21 - 29
The parable of two houses, one built on rock, the other on sand, concludes the Sermon on the Mount and ‘…these words of mine…’ (v.24) and the astounding teaching (v.29) refer to the preceding chapters. This is Jesus’ interpretation of the Old testament Law and the imagery of storms reflects the O.T. image of a storm as the judgement of God. The Sermon on the Mount is not a law, but it reflects the grace of God, which Jesus encourages us to show to one another. Similarly the consequences for our world and for ourselves if we don’t follow Jesus advice is not O.T. retribution, but relationships between people and countries and with our environment that is stormy and dangerous.
Old Testament Reading Deuteronomy 11: 18 – 21, 26 – 28
The Old Testament Law is expressed dogmatically with severe penalties for those who break it. It was designed to keep the community pure from outside influence and people would often literally bind the laws to themselves and their doorposts.
New Testament Reading Romans 1:16 – 17; 3: 22b – 28
Paul outlines his theology that no one can keep the Old Testament Law completely. Jesus, he argues, saves us from continually breaking it and always being in a state of sin. Although the principles of the Law are important it is belief in the teaching of Jesus and confidence in the mercy of God which allows human relationships to flourish.
Community of Prayer
New Testament Reading Acts 1: 6 - 14
The Ascension of Jesus is the event that inaugurates the story of the Church and its mission in the world. The scene uses images that speak of God’s glory. It is deliberately brief because Luke wants to concentrate on the response of the disciples themselves. The glory of God is not the basis of life of waiting and contemplation. Instead they witness this event to become witnesses themselves. In the power of the Spirit they are to go out ‘…to the ends of the earth..”
New Testament Reading 1 Peter 4: 12 – 14, 5: 6-11
In 1 Peter 4-5 the Church is encouraged to live faithfully in the midst of suffering and persecution (the reference to the devil as a 'prowling lion' in 1 Peter 5.8 is probably an allusion to Christians being killed by wild beasts in the Roman arena). However, their present struggles are set within the context of a larger story of God who is a faithful Creator (1 Peter 4.19) and who will provide everything they need: the Holy Spirit (4.14), support and strength (5.10) and the promise of final glory (4.13-14; 5.6, 10).
Gospel Reading John 17: 1-11
John 17 is all about the glorification of Jesus and in many ways is the Johannine equivalent of the ascension story. At times it seems here that Jesus has already been 'lifted up' to the Father. In John 17.4 he speaks in the past tense of having finished the work given to him and in verse 11 he can say that he is 'no longer in the world'. In this Gospel, Jesus' glorification through death, resurrection and return to God leaves the disciples 'in the world', equipped with the words of Jesus and a living relationship with the Father and the Son (v. 11). While not explicitly mentioned here, the gift of the Holy Spirit will also be given to those who, having seen God's glory in Jesus, are now called to God's life in the world.
Spirited Love
New Testament Reading 1 Peter 3: 13 – 22
The author writes to a group of Christians that are under threat of persecution. However, his advice is relevant for us today as well. He encourages Christian communities to make the best possible impression on others to avoid further persecution and to attract converts. Aggressive evangelizing is discouraged and their conduct should bear the genuineness of their faith (vv15-16). The fact of the risen Christ should provoke a response in action and the way people live rather than a philosophical debate; “Therefore I say to you, the kingdom of God will be taken from you and given to a nation bearing the fruits of it.” (Matt 21:43)
New Testament Reading Acts 17: 22 – 31
In Athens Paul addresses a multicultural population used to speculating about many different gods from many different cultures and philosophical systems. He argues that the God of Christians is not an idol to be found in a temple, but a response to the fact that Jesus was raised by God. The truth of the Gospel is discovered in how people respond to Christ; how they live their lives rather than what kind of idols they worship.
Gospel Reading John 14: 15 – 21
Jesus promises that through his Spirit he will continue to be with his disciples. The Spirit remains present dependent on the love that the disciples show for God and one another. Love is the pivot around which the Gospel turns. Jesus doesn’t ask for sacrifices or temple obedience, but asks that his followers obey him by loving God and one another.
Faithful Doubt
Gospel Reading John 20: 19 - 31
Jesus appears to the disciples and transfers his power to them through the command of mission (v21), the gift of the Spirit (v22) and the power to forgive sins(v23). The passage then narrates the transition from seeing the risen Jesus and believing in him to hearing the Gospel and believing in the risen Jesus. Thomas represents a negative example of that transition. He turns faith, seeing and believing, into doubt, seeing is believing. When Jesus appears a second time, to Thomas, faith is redefined as hearing and believing.
New Testament Reading Acts 2: 14a, 22 – 32
This passage is part of Peter’s sermon on the Day of Pentecost. Peter skilfully weaves together the actions of humans and the actions of God assigning responsibility to each for the death and resurrection of Jesus. He boldly accuses his listeners of Jesus’ death and sites the Hebrew scriptures as evidence of who Jesus was.
Alleluia!
New Testament Reading Acts 10: 34 – 43
The last speech Peter makes in Acts takes place in Caesarea. This is the fullest summary of the Gospel message in Acts, beginning in Galilee it stresses the liberating power of Jesus’ ministry. In Peter’s speeches in Jerusalem he concentrates on Jesus’ crucifixion, here outside of Jerusalem he emphasises Jesus’ resurrection. This good news offers everyone a choice to reconsider how they live their lives and hope that everyone can choose to live differently having received the forgiveness of sins.
Gospel Reading Matthew 28: 1 – 15
Matthew sets up a clever, artistic contrast between the witnesses at the tomb. Women and guards are present; both groups see an angel, both feel fear, both leave the tomb to tell others what has happened and both are told by others what they should say. The difference is that while (we assume) the women tell the truth to the disciples, the (ineffectual) guards lie about the disciples. The key to understanding this scene is fear and what choices are made in response to that fear. The empty tomb frightens people, but how shall we respond? If Jesus is not resurrected then his enemies have triumphed and nothing has changed. The guards lie to protect themselves and the status quo. The women on the other hand rejoice at the news and their fears are put to rest; for them everything has changed.
Water, Word,
Witness
Old Testament Reading Exodus 17: 1-7
Material needs are important. In the desert water is the most important
of our material needs. Having been led by Moses out of the oppression
of Egypt the Israelites are alarmed to discover that Moses can’t
take care of their most basic needs. Consequently they question whether
God is at all present with them. However, when the people discover water
they also discover that God not only sets them free from their past
lives, but provides for their future. As water literally represents
life for people Jesus uses water as a metaphor for life as freedom from
our past that God offers us through him.
Gospel Reading John 4: 5 – 42
Last week we discovered Jesus teaching Nicodemus about the equality
of human beings. On the road to Jerusalem Jesus displays his commitment
to his message in an encounter that was very much taboo for a man in
his position. The story of Jesus alone at a well with a Samaritan women
has all the dramatic touches of a good story. The dialogue between the
couple is intriguing and suggestive. As their conversation develops,
water, as a source of life, takes on a new meaning as Jesus demonstrates
the extent to which God can respond to our deepest needs as well as
our material needs.
Respect and Challenge
Gospel Reading John 3: 1-17
The phrase translated in the pew Bible as ‘born over again’
is a variant translation of the well known phrase ‘born again’.
The meaning of the reading turns on understanding this phrase which
could also be translated ‘born from above’. While Jesus
clearly means that Nicodemus should be ‘born from above,’
Nicodemus hears Jesus tell him that he should be ‘born again’.
The misunderstanding is both comical for the reader and confusing for
Nicodemus.
Old Testament Reading Genesis 12: 1-4a
Abram is called away from his narrow tribal allegiance towards a future
that will see him, as Abraham, found a nation with a more universalistic
calling. Christianity, Islam and Judaism all look to Abraham as their
founding father. We reflect today on how much we identify with our particular
religion or nationality at the expense of identifying with all those
‘born from above.’
New Testament Reading Romans 4:1-5, 13-17
Christ taught that all are on before God. Paul reminds his readers that
whether Jewish, Gentile or Roman it is their common faith that they
all hold in God that sets them free. No individual tribal or religious
law that is peculiar to any one group is the key to finding life together.
It is what we can agree on is where we begin our corporate and democratic
life.
Holy Encounter.
Gospel Reading Matthew 17: 1 – 9
The account of the Transfiguration emphasises the intersection of heaven
and earth. It echoes other moments in the life of Jesus when heaven
and earth are close, e.g. at his baptism. The presence of Moses and
Elijah represent the Old Testament and give authority to the voice from
the cloud. The command to listen to Jesus is an encouragement to see
his message and life as a path to God.
Old Testament Reading Exodus 24: 12-18
We read of the giving of the Law in a permanent form. The place of the
mountain in the story is central. It is mentioned six times and is clearly
of deep significance. Mountains play an important role both in the story
of Israel, and in the story of Jesus. God's presence in the story is
overwhelming, but never directly described. This is the normal pattern
in Old Testament descriptions of God's appearance: the images of light,
fire and cloud are used to indicate God's presence and, together, they
present a frightening and awe-inspiring image.
New Testament Reading 2 Peter 1: 16-21
The writer here gives his credentials as an authoritative teacher, one
who is to be heard. He bases his presentation on an eye-witness account
of the Transfiguration and the nature of prophecy, in Scripture and
church. Verses 16-18 tell of the Transfiguration, an event which confirmed
Jesus' authority and so confirms the writer's authority when talking
about Jesus. Verses 19-21 explore prophecy, again emphasising that the
message comes from God rather than from human invention. In verses 20-21
the writer is challenging those who are misusing Scripture, and arguing
for a community to listen to the words of Scripture directly, rather
than to one individual.
Accompanying Spirit.
Gospel Reading Matthew 3: 13 – 17
The baptism of Jesus appears in all the Gospels. Here in Matthew the
story focuses as much on Jesus’ and John’s discussion as
it does on the baptism event itself. As elsewhere in his Gospel Matthew
portrays Jesus fulfilling the messianic hopes of the Old Testament Prophets.
In this way Matthew is able to demonstrate to his readers who Jesus
is. The Spirit of God appears as a dove in an allusion to the Spirit
of God hovering over creation in the first chapter of Genesis. Jesus
is God’s chosen one; the beginning of a new creation.
New Testament Reading Acts 10: 34 - 43
Peter’s sermon is the fullest summary of the Gospel in Acts,
describing from Jesus’ baptism and the liberating aspects of his
ministry through his resurrection. The baptismal event, which proclaims
the human Jesus as God’s chosen one, confirms him as the one who
is able to judge on behalf of God and forgive sins.
Old Testament Reading Isaiah 42: 1-9
Verses 1 – 4 are a ‘Servant Song’. Verses 5 –
9 are a commentary on those first four verses. The Servant of God was
firstly Israel, and then later understood to be the Messiah –
God’s chosen representative. The Servant rules and judges, but
is also just and merciful guided by the nature of creation (natural
Law) righteousness (God’s Law) and covenant (relationships between
people, and between God and people).
Advent: Patience and Promise.
New Testament Reading James 5: 7 - 10
Religious believers have always been confronted with the aspiration
to create a pure community in which everyone believes the same thing
or the ‘right’ thing. Such religious zealotry or fanaticism
was a danger in the first centuries of Christianity as much as it is
a danger in some communities today. Jesus call to build a community
based on love requires patient work and a belief that is humble and
inclusive. James reminds us that though we may think we are right and
others are wrong; there are those who think they are right and we are
wrong.
Old Testament Reading Isaiah 35: 1 – 10
As we journey through Advent towards Christmas our spirits are kept
alive by visions of hope for the future. The world at times can appear
as a place of judgement and God’s vengeance, but that is not the
whole story of the world and our lives. Motivated by God’s love
we can change the world that it will become a world of blessing and
hope.
Gospel Reading Matthew 11: 2 – 11
Jesus asks John what kind of king and kingdom he thought the Messiah
would bring; what did you expect? John’s proclamation in last
week’s reading was one of judgement, but this week we learn that
the coming of Jesus is the coming of love rather than a king in the
old mould. During the service, as we draw a week further into Advent,
we will have the opportunity to ask the same question that John asks;
is this it? And we will have the opportunity to hear Jesus ask us; what
kind of a world do you want? Are we patient enough to take Jesus’
message and determine what kind of future we want; to make it a future
full of promise?
Advent: Preparation and Expectation.
Old Testament Reading Isaiah 11: 1-10
Isaiah’s vision tells us as much about the world Isaiah lived
in as it does about the world of God’s promised future. Isaiah’s
hopes for the future reveal the apparently cruel and unjust world that
he witnessed where rulers were unjust and too many children died of
snakebites. It is only in verse 10 that Isaiah uses the formula ‘in
that day’ to refer to a future hope. The first 9 verses could
be understood as a demand from Isaiah for a present reality. This is
supported by John the Baptist who quotes Isaiah elsewhere calling on
us to prepare the way of the Lord. The vision of a better future is
as much about preparing for it now as it is about hoping for it to come.
Gospel Reading Matthew 3: 1-12
John the Baptist doesn’t just announce Jesus’ coming and
leave it at that. He announces the one who is to come and he expects
people to react to that future promise in the present. For John preparation
is the key to success far more than the self-evident demands of justice
and righteousness. As we look forward to celebrating the message of
Christmas John is asking us to start preparing for the birth of love
into the world.
Christ The King
Old Testament: Jeremiah 23: 1-6
Israel’s kings’ are often compared to shepherds, but here they
are shepherds who scatter rather than protect. Because of their failure God
himself will come to shepherd his people. God promises that he will gather
in those who have been lost by misrule, and will set up another king of David’s
line, one who puts righteousness and justice before economic oppression and
social injustice.
New Testament: Colossians 1: 11-20
Very little is known about the precise settings of this letter which contains
one of the greatest of all statements about the cosmic Lord of life. The
apostle calls to mind early Christian experience, of the sharing in the inheritance
of the saints, of release from the powers of darkness in the realm of evil,
of the present experience of forgiveness and redemption, the moral transformation
they know in Christ. Verses 15-20 may well be an early confessional hymn.
It celebrates Christ's existence before all other creatures, especially the
elemental forces and spiritual beings.
Gospel: Luke 23: 33–43
Christ the King’s royal status is confirmed, not denied, by the cross.
Ironically, those who mock Jesus, the religious leaders, the Romans, another
candidate for crucifixion, only bear witness to his true identity. It is the
criminal alongside Jesus, the one on the margin who, as so often in Luke, recognises
the truth of Jesus' innocence. Jesus hears temptation's voice, but refuses
to test God, withstanding the temptation of Satan that was part of Adam's failure.
But because of this love Jesus now guards the gates of paradise, that image
of the restored new creation, which he opens to those who trust in him. Here
is the Saviour of the world, speaking forgiveness even of his enemies.
Mission Uncomfortable.
The Gospel: Luke 19: 1-10
Zacchaeus is very rich, being a chief tax collector. He is in the pay of the
oppressive power of Rome. In the context of Luke’s Gospel being rich
suggests that he is someone at risk. At first there is something comical
about this little man, lacking dignity, running to climb a tree. Is he desperate?
Notice that Jesus takes the initiative and that there are immediately grumbles
from those who believe that they are following him. We will be reflecting
on the way by which Jesus refuses to court popularity and instead takes his
mission to a place that was uncomfortable for the crowd to be.
The New Testament: 2 Thessalonians 1:1-4, 11-12
The verses that we read celebrate the church in Thessalonica. The writer encourages
the people there to be faithful and to love one another. We will be reflecting
on the good things that our church does and on the importance of faith and
love. In verses 5-10 we encounter the writer’s wrath as he encourages
the church to believe that those who persecute it will one day feel God’s
wrath. We will be reflecting on how challenging Jesus words in Matthew are; “I
say to you, love your enemies, bless those who curse you, do good to those
who hate you, and pray for those who spitefully use you and persecute you.”
Other lectionary readings not used this week: Isaiah 1: 10-18 and Psalm
32: 1-7
Struggle; the patience and persistence of hope
through prayer.
The Gospel: Luke 18: 1-8
The parable of the helpless widow; someone who was easily victimised by the
powerful, teaches that the disciples should pray for the coming of the kingdom
and not loose heart. We will consider how prayer can encourage our determination
and persistence to change the world for the better.
The Old Testament: Genesis 32: 22-31
The story of Jacob’s struggle at the Jabbock is of central importance
to the story of Jacob. Contained within it is a pagan myth of demons which
guarded dangerous river crossings. The ford of this stream, liable to flash
flooding, is just such a crossing. The story writer turns the myth into a tale
to illustrate the way by which struggle can become a blessing and change the
direction of a person’s life. Jacob becomes Israel and the story of God’s
relationship with his people begins. We will look at how we struggle in life
and how those struggles can help us to encounter God’s gift of hope for
the world and our lives.
Other lectionary reading not used this week: 2 Timothy 3: 14 – 4:5
Generosity and Gratitude.
The Gospel: Luke 17: 11-19
Luke brings together Samaritan and Jewish lepers in order to emphasise the
reach of the Gospel beyond its natural home. Although all 10 lepers are healed
it is the Samaritan leper whose faith, expressed as gratitude, saves him.
However, we understand salvation this story suggests that gratitude for what
we receive generously and freely plays an important role.
The Old Testament: 2 Kings 5: 1-15b
The lands of Aram and Israelite bordered each other and although the two nations
were not at war their border was not a peaceful one. When Namaan arrives
before the King of Israel the king suspected a plot. However, Elisha recognises
an opportunity to demonstrate generosity to the Aramaean in order to demonstrate
the nation’s good intentions. The proud Namaan had troubled accepting
the generosity offered to him at first, but once he did his gratitude proved
to be an opportunity upon which the nations could build their relationship.
Poem: Generous by Mahmud Kianush
Mahmud Kianush is an Iranian poet, writer, literary critic, and translator.
He was born in Meshed, Iran in 1934. He published his first poems and short
stories at the age of 16. So far, he has published 12 books of poetry, 9
books of short stories and novels, 12 books of poems and stories for children,
several books of literary criticism, and more than 20 books of translations
including works by John Steinbeck, D.H. Lawrence, Eugene O' Neill, Samuel
Beckett, and Federico Garcia Lorca. He was editor-in-chief of the two leading
Persian literary monthly magazines.
Other lectionary reading this week: 2 Timothy 2: 8-15
Celebrating the Harvest Festival.
The Gospel: Luke 12: 13-21
The rich fool’s concern for material things and his confidence in them
made him forget about both the fragility of life and its deeper obligations.
At harvest we are encouraged to remember that abundant self-sufficiency is
not enough. Once we are able to look out for ourselves the Gospel encourages
us to look out for our neighbour as well. How we manage our prosperity: our
production and trade in foodstuffs and other vital resources determines how
ethical our economy is. We need to balance the well-being of food producers
in our own country with the need for cheap food and a fair price for food producers
in the developing countries that we trade with.
The Old Testament: Ruth 2
The O.T. reading for harvest is a long one, so here we use the contemporary
translation The Message, which is easier on the ear. The passage is set in
the context of Ruth’s story, and is rich in meaning regarding her future
relationship with Boaz. However, it also offers an insight into what the
rural and pastoral world of the O.T. was like. Without husbands the women
were cast into poverty and their lives were lived on the margin with death.
With no surplus food to speak of a drought or famine could be disastrous.
However, there was some social welfare provision Leviticus 19:9-10 enshrined
in law the right of the poor to glean at the harvest and Ruth takes advantage
of this right. Notice also the O.T. humour (if that is what it is): Boaz
says “…stay here with my maids…” (v.8), but Ruth
says to Naomi that Boaz asked her to “…stay close to my (male)
servants…” (v.21). However, like a wise mother-in-law Naomi reminds
Ruth that it is his maids that she should stay close to rather than the young
men! (v.22)
(Other readings set aside by the lectionary for this week are; Psalm
144 and Galatians 5: 16-25)
Celebrating
Michaelmas; the feast of St. Michael and All Angels. As a special treat
you may like to try a "MICHAELMAS GOOSE WITH
TRADITIONAL POTATO AND APPLE STUFFING" which is a traditional recipe
for Michaelmas. Click
for recipe
As this day is a significant day the lectionary uses the John’s
Gospel:
The Old Testament: Genesis 28: 10-18
God’s angels, if strictly translated, should be called ‘messengers’.
Jacob’s dream prompts him to recognise the ‘gate of heaven’ (v17)
and the place where he is lying as the ‘house of God’ (or in Hebrew
Beth-El, where Beth means ‘house of’ and El means God), that is
a place where God manifests himself on earth through his messengers. Today
we’ll be reflecting how God manifests himself through us, his messengers,
in our house of God.
The Psalm Psalm 103: 19-22
We’ll be using this Psalm as our Call to Worship.
The New Testament: Revelation 12: 7-12
This is an extract from a story that begins at chapter 12:1. The conflict is
between ‘that serpent of old’ (v9) and people. We are meant to
be reminded of the Genesis creation story, but the characters are from Daniel
(see Dan. 10:13 & 12:1). In Revelation the war between good and evil
takes place not just on earth, but primarily in heaven. In heaven the armies
of good are led by Michael. As he wins in heaven so the Devil is defeated
on earth. We are right to be uncomfortable with the violent imagery and sceptical
of the heavenly battle. In our service this morning we will use the images
as a symbol of our hope that goodness, joy and celebration are more powerful
in creating society than evil, destruction, death and grief.
The Gospel: John 1: 43-51
‘ Is this the ground of your faith…You shall see greater things than
that.’ Jesus calls us to service. As we celebrate the product of our service
we also hope for even greater results.
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